Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme.
Thus have I heard—At one time, the Blessed One was residing among the Sakyans in |Kapilavatthu::name of the capital city of the Sakyans, the birthplace of the Buddha [kapilavatthu]|, in the Banyan Park.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kapilavatthuṁ piṇḍāya pāvisi. Kapilavatthusmiṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena mahāvanaṁ tenupasaṅkami divāvihārāya. Mahāvanaṁ ajjhogāhetvā beluvalaṭṭhikāya mūle divāvihāraṁ nisīdi.
Then the Blessed One, having dressed early in the morning, taking his alms bowl and outer robe, entered Kapilavatthu for alms. Having wandered through Kapilavatthu for alms and after the meal, having returned from the alms-round, he went to the |Great Forest::name of a forest outside Kapilavatthu; lit. great forest [mahāvana]| for the day’s abiding. Having entered the Great Forest, he sat down at the foot of a young bael tree for the day’s abiding.
Daṇḍapāṇipi kho sakko jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena mahāvanaṁ tenupasaṅkami. Mahāvanaṁ ajjhogāhetvā yena beluvalaṭṭhikā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā daṇḍamolubbha ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho daṇḍapāṇi sakko bhagavantaṁ etadavoca: “kiṁvādī samaṇo kimakkhāyī”ti?
|Daṇḍapāṇi::name of a Sakyan layman, lit. with staff in hand [daṇḍapāṇi]| the Sakyan, while walking and wandering about, approached the Great Forest. Entering the Great Forest, he came to the young bael tree where the Blessed One was. Having drawn near, he exchanged friendly greetings with the Blessed One. After having engaged in courteous and polite conversation, he stood to one side, leaning on his staff. Standing there, Daṇḍapāṇi the Sakyan said to the Blessed One: “What does the ascetic teach? What does he proclaim?”
“Yathāvādī kho, āvuso, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya na kenaci loke viggayha tiṭṭhati, yathā ca pana kāmehi visaṁyuttaṁ viharantaṁ taṁ brāhmaṇaṁ akathaṅkathiṁ chinnakukkuccaṁ bhavābhave vītataṇhaṁ saññā nānusenti— evaṁvādī kho ahaṁ, āvuso, evamakkhāyī”ti.
“Friend, I teach and proclaim in such a way that in this world with its |deities::gods [devas]|, |Māras::demons, tempters, beings of delusion|, |Brahmas::Gods; celestial beings residing in the Brahmā realms, often considered to be highly refined and long-lived deities. [brahmā]|, its ascetics and brahmins, kings and commoners, one does not |quarrel::argue, contend [viggayha]| with anyone. Moreover, for one who lives |disentangled::disengaged, unfettered [visaṁyutta]| from sensual pleasures, |without doubt::without confusion [akathaṅkathī]|, having cut off |anxiety::remorse, restlessness, uneasiness, worry [kukkucca]|, |free from craving::without wanting, yearning, longing, attachment [vītataṇhā]| for |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]| and non-existence—|perceptions::interpretation and recognition of oneself, of things. It can involve concepts, labels, and judgments; third of the five aggregates [saññā]| |do not lead to preoccupation::leave no latent trace, do not lie dormant [nānuseti]| in that brahmin.
Evaṁ vutte, daṇḍapāṇi sakko sīsaṁ okampetvā, jivhaṁ nillāḷetvā, tivisākhaṁ nalāṭikaṁ nalāṭe vuṭṭhāpetvā daṇḍamolubbha pakkāmi.
When this was said, Daṇḍapāṇi the Sakyan shook his head, stuck out his tongue, and raised his eyebrows until a three-lined furrow formed on his forehead; then, leaning on his staff, he set off.
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena nigrodhārāmo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi: “idhāhaṁ, bhikkhave, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kapilavatthuṁ piṇḍāya pāvisiṁ. Kapilavatthusmiṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena mahāvanaṁ tenupasaṅkamiṁ divāvihārāya. Mahāvanaṁ ajjhogāhetvā beluvalaṭṭhikāya mūle divāvihāraṁ nisīdiṁ. Daṇḍapāṇipi kho, bhikkhave, sakko jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena mahāvanaṁ tenupasaṅkami. Mahāvanaṁ ajjhogāhetvā yena beluvalaṭṭhikā yenāhaṁ tenupasaṅkami; upasaṅkamitvā mayā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā daṇḍamolubbha ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho, bhikkhave, daṇḍapāṇi sakko maṁ etadavoca: ‘kiṁvādī samaṇo kimakkhāyī’ti?
Then the Blessed One emerged from |seclusion::solitude, privacy [paṭisallāna]| in the late afternoon and went to the Banyan Park. Having arrived, he sat down on the prepared seat. Once he was seated, the Blessed One addressed the bhikkhus: “Bhikkhus, I dressed early this morning, took my alms bowl and outer robe, and entered Kapilavatthu for alms. Having wandered through Kapilavatthu for alms and after the meal, having returned from the alms-round, I went to the Great Forest for the day’s abiding. Entering the Great Forest, I sat down at the foot of a young bael tree for the day’s abiding. Then Daṇḍapāṇi the Sakyan too, bhikkhus, while walking and wandering about, approached the Great Forest. Entering the Great Forest, he came to the young bael tree where I was. Having drawn near, he exchanged friendly greetings with me. After having engaged in courteous and polite conversation, he stood to one side, leaning on his staff. Standing there, Daṇḍapāṇi the Sakyan said this to me: ‘What does the ascetic teach? What does he proclaim?’
Evaṁ vutte, ahaṁ, bhikkhave, daṇḍapāṇiṁ sakkaṁ etadavocaṁ: ‘yathāvādī kho, āvuso, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya na kenaci loke viggayha tiṭṭhati, yathā ca pana kāmehi visaṁyuttaṁ viharantaṁ taṁ brāhmaṇaṁ akathaṅkathiṁ chinnakukkuccaṁ bhavābhave vītataṇhaṁ saññā nānusenti— evaṁvādī kho ahaṁ, āvuso, evamakkhāyī’ti. Evaṁ vutte, bhikkhave, daṇḍapāṇi sakko sīsaṁ okampetvā, jivhaṁ nillāḷetvā, tivisākhaṁ nalāṭikaṁ nalāṭe vuṭṭhāpetvā daṇḍamolubbha pakkāmī”ti.
When this was said, bhikkhus, I said this to Daṇḍapāṇi the Sakyan: ‘Friend, I teach and proclaim in such a way that in this world with its deities, Māras, Brahmas, its ascetics and brahmins, kings and commoners, one does not quarrel with anyone. Moreover, for one who lives disentangled from sensual pleasures, without doubt, having cut off anxiety, free from craving for existence and non-existence—perceptions do not lead to preoccupation in that brahmin.’ When this was said, Daṇḍapāṇi the Sakyan shook his head, stuck out his tongue, and raised his eyebrows until a three-lined furrow formed on his forehead; then, leaning on his staff, he set off.”
Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: “kiṁvādī pana, bhante, bhagavā sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya na kenaci loke viggayha tiṭṭhati? Kathañca pana, bhante, bhagavantaṁ kāmehi visaṁyuttaṁ viharantaṁ taṁ brāhmaṇaṁ akathaṅkathiṁ chinnakukkuccaṁ bhavābhave vītataṇhaṁ saññā nānusentī”ti?
When this was said, a certain bhikkhu asked the Blessed One: “But, venerable sir, how does the Blessed One teach and proclaim in such a way that he does not quarrel with anyone in this world with its deities, Māras, Brahmas, its ascetics and brahmins, kings and commoners? And, venerable sir, how is it that perceptions do not lead to preoccupation in the Blessed One, that brahmin who lives disentangled from sensual pleasures, without doubt, having cut off anxiety, free from craving for existence and non-existence?”
“Yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti. Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ. Esevanto rāgānusayānaṁ, esevanto paṭighānusayānaṁ, esevanto diṭṭhānusayānaṁ, esevanto vicikicchānusayānaṁ, esevanto mānānusayānaṁ, esevanto bhavarāgānusayānaṁ, esevanto avijjānusayānaṁ, esevanto daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādānaṁ. Etthete pāpakā akusalā dhammā aparisesā nirujjhantī”ti.
“Bhikkhu, as to the source from which |perceptions and notions [born of] mental proliferation::the proliferation of opinions, concepts and constructs [papañcasaññāsaṅkhā]| |overwhelm::assail, frequent [samudācarati]| a person—if nothing is found there to delight in, welcome, and fixate on—just this is the end of the |underlying tendency to desire::latent disposition towards sensuality [rāgānusaya]|, just this is the end of the |underlying tendency to aversion::inherent inclination towards resistence [paṭighānusaya]|, just this is the end of the |underlying tendency to views::inherent inclination towards opinions [diṭṭhānusaya]|, just this is the end of the |underlying tendency to doubt::inherent inclination towards uncertainty [vicikicchānusaya]|, just this is the end of the |underlying tendency to conceit::inherent inclination towards self-identity [mānanusaya]|, just this is the end of the |underlying tendency to passion for existence::inherent inclination to desire to become [bhavarāgānusaya]|, just this is the end of the |underlying tendency to ignorance::inherent inclination towards not understanding [avijjānusaya]|, just this is the end of taking up sticks and weapons, quarrels, disputes, and arguments, accusations, slander, and lies. It is here that these |harmful::injurious, destructive, bad, or evil [pāpaka]|, |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| |mental qualities::characteristics, traits, and tendencies of the mind, shaped by repeated actions and sustained attention, guided by particular ways of understanding; they may be wholesome or unwholesome, bright or dark [dhammā]| cease without remainder.”
Idamavoca bhagavā. Idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi.
The Blessed One said this. Having spoken thus, the Accomplished One rose from his seat and entered his dwelling.
Atha kho tesaṁ bhikkhūnaṁ acirapakkantassa bhagavato etadahosi: “idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā, vitthārena atthaṁ avibhajitvā, uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti. Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ. Esevanto rāgānusayānaṁ …pe… etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti. Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā”ti?
Then, not long after the Blessed One had departed, this thought occurred to the bhikkhus: “Now, friends, the Blessed One has arisen from his seat and entered his dwelling after giving a summary in brief without explaining the meaning in detail, that is: ‘As to the source, bhikkhu, from which perceptions and notions [born of] mental proliferation overwhelm a person—if nothing is found there to delight in, welcome, and fixate on—just this is the end of the underlying tendency to desire,
Atha kho tesaṁ bhikkhūnaṁ etadahosi: “ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. Yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāmā”ti.
Then it occurred to those bhikkhus: “Indeed, the Venerable |Mahākaccāna::foremost disciple of the Buddha in explaining a brief instruction in detail; lit. great descendant of Kati [mahākaccāna]| is praised by the Blessed One and esteemed by his wise companions in the spiritual life. Venerable Mahākaccāna is capable of explaining in detail the meaning of this brief summary declared by the Blessed One. Let us go to the Venerable Mahākaccāna and ask him about this matter.”
Atha kho te bhikkhū yenāyasmā mahākaccāno tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā mahākaccānena saddhiṁ sammodiṁsu. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ mahākaccānaṁ etadavocuṁ: “idaṁ kho no, āvuso kaccāna, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti. Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ. Esevanto rāgānusayānaṁ …pe… etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti. Tesaṁ no, āvuso kaccāna, amhākaṁ acirapakkantassa bhagavato etadahosi: ‘idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: “yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti. Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ. Esevanto rāgānusayānaṁ …pe… etthete pāpakā akusalā dhammā aparisesā nirujjhantī”’ti. Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyāti? Tesaṁ no, āvuso kaccāna, amhākaṁ etadahosi: ‘ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ, pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. Yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāmā’ti. Vibhajatāyasmā mahākaccāno”ti.
Then those bhikkhus went to the Venerable Mahākaccāna. Having approached, they exchanged friendly greetings with the Venerable Mahākaccāna. After the exchange of courteous and polite conversation, they sat down to one side. Seated to one side, those bhikkhus said to the Venerable Mahākaccāna: “Friend Kaccāna, the Blessed One just presented a summary in brief, and without explaining the meaning in detail, he rose from his seat and entered his dwelling: ‘As to the source, bhikkhu, from which perceptions and notions [born of] mental proliferation overwhelm a person—if nothing is found there to delight in, welcome, and fixate on—just this is the end of the underlying tendency to desire,
“Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṁ, atikkamma khandhaṁ, sākhāpalāse sāraṁ pariyesitabbaṁ maññeyya; evaṁsampadamidaṁ āyasmantānaṁ satthari sammukhībhūte, taṁ bhagavantaṁ atisitvā, amhe etamatthaṁ paṭipucchitabbaṁ maññatha. So hāvuso, bhagavā jānaṁ jānāti, passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto, vattā pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī tathāgato. So ceva panetassa kālo ahosi, yaṁ bhagavantaṁyeva etamatthaṁ paṭipuccheyyātha. Yathā vo bhagavā byākareyya tathā naṁ dhāreyyāthā”ti.
“Friends, it is as though a man desiring heartwood, seeking heartwood, wandering in search of heartwood, were to come upon a great tree, standing possessed of heartwood. Yet having passed over the root, passed over the trunk, he would think to seek heartwood among the branches and leaves. And so it is with you, sirs, when the teacher is present before you, face to face, you think to ask us about this matter, having bypassed the Blessed One. For knowing, the Blessed One knows, seeing, the Blessed One sees—he is vision personified, wisdom personified, |Dhamma::the ultimate truth that the Buddha’s teachings point to [dhamma]| personified, |divine::God [brahma]| personified. He is the speaker, the proclaimer, the revealer of the meaning, the giver of the |deathless::deathless state, epithet of Nibbāna [amata]|, the master of reality, the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|. That was the time when you should have asked the Blessed One the meaning. As he told you, so you should have remembered it.”
“Addhāvuso kaccāna, bhagavā jānaṁ jānāti, passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto, vattā pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī tathāgato. So ceva panetassa kālo ahosi, yaṁ bhagavantaṁyeva etamatthaṁ paṭipuccheyyāma. Yathā no bhagavā byākareyya tathā naṁ dhāreyyāma. Api cāyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ, pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. Vibhajatāyasmā mahākaccāno agaruṁ katvā”ti.
“Surely, friend Kaccāna, knowing, the Blessed One knows, seeing, the Blessed One sees—he is vision personified, wisdom personified, Dhamma personified, divine personified. He is the speaker, the proclaimer, the revealer of the meaning, the giver of the deathless, the master of reality, the Tathāgata. And that was the time when we should have asked the Blessed One the meaning. As he told us, so we should have remembered it. Yet, the venerable Mahākaccāna is praised by the teacher and esteemed by his wise companions in the spiritual life. Venerable Mahākaccāna is capable of explaining in detail the meaning of this brief summary declared by the Blessed One, which was not explained in full. May the venerable Mahākaccāna explain it in detail without finding it troublesome.”
“Tena hāvuso, suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti.
“Then, friends, listen to this and pay close attention, I will speak.”
“Evamāvuso”ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṁ. Āyasmā mahākaccāno etadavoca:
“Yes, friend,” those bhikkhus replied to the Venerable Mahākaccāna. The Venerable Mahākaccāna said this:
“Yaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti. Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ, esevanto rāgānusayānaṁ …pe… etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti, imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi—
“Friends, when the Blessed One rose from his seat and entered his dwelling after giving a summary in brief without explaining the meaning in detail, that is: ‘As to the source, bhikkhu, from which perceptions and notions [born of] mental proliferation overwhelm a person—if nothing is found there to delight in, welcome, and fixate on—just this is the end of the underlying tendency to desire,
Cakkhuñcāvuso, paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā, yaṁ vedeti taṁ sañjānāti, yaṁ sañjānāti taṁ vitakketi, yaṁ vitakketi taṁ papañceti, yaṁ papañceti tatonidānaṁ purisaṁ papañcasaññāsaṅkhā samudācaranti atītānāgatapaccuppannesu cakkhuviññeyyesu rūpesu.
Dependent on the eye and |forms::visible objects such as beautiful sights, faces, expressions, art, ornaments, possessions, status symbols, admired appearances, enticing scenery, or objects of desire and attachment [rūpe]|, friends, |eye-consciousness::awareness of visible forms; it does not interpret or recognize meaning—only cognizes and distinguishes [cakkhuviññāṇa]| arises; the meeting of the three is |contact::sense impingement, raw experience, touch [phassa]|. Dependent on contact, there arises |felt experience::pleasant, neutral, or painful sensation, feeling, second of the five aggregates [vedanā]|. What one feels, that one |perceives::conceives, recognizes [sañjānāti]|; what one perceives, that one thinks about; what one thinks about, that one |mentally proliferates::forms various opinions about [papañceti]|. With what one has mentally proliferated as the source, perceptions and notions [born of] mental proliferation overwhelm a person with regard to past, future, and present forms cognizable through the eye.
Sotañcāvuso, paṭicca sadde ca uppajjati sotaviññāṇaṁ …pe…
Dependent on the ear and |sounds::auditory experiences such as speech, music, praise, blame, ambient noise, verbal expression, or melodic tones—any sound that can stir emotion, craving for praise, aesthetic delight, or attachment to communication and identity [saddā]|, friends, |ear-consciousness::auditory awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [sotaviññāṇa]| arises;
ghānañcāvuso, paṭicca gandhe ca uppajjati ghānaviññāṇaṁ …pe…
Dependent on the nose and |odors::smells and fragrances experienced through the nose, including perfumes, flowers, food aromas, earth after rain, incense, or even stench—any olfactory experience that may evoke craving, aversion, nostalgia, comfort, or sensual pleasure [gandhā]|, |nose-consciousness::olfactory awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [ghānaviññāṇa]| arises;
jivhañcāvuso, paṭicca rase ca uppajjati jivhāviññāṇaṁ …pe…
Dependent on the tongue and |tastes::flavors experienced through the tongue such as sweetness, bitterness, sourness, saltiness, spiciness, richness, or subtle tastes like umami or astringency—any gustatory experience that can become an object of craving, indulgence, comfort, or sensory delight [rasā]|, |tongue-consciousness::gustatory awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [jivhāviññāṇa]| arises;
kāyañcāvuso, paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ …pe…
Dependent on the body and |tangible objects::tangible contact such as the feel of skin, warmth, softness, intimacy, physical affection, or sensations like massage, breath, water, air, pressure—anything felt through the body that can become an object of desire, arousal, comfort, or emotional attachment [phoṭṭhabba]|, |body-consciousness::tactile awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [kāyaviññāṇa]| arises;
manañcāvuso, paṭicca dhamme ca uppajjati manoviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā, yaṁ vedeti taṁ sañjānāti, yaṁ sañjānāti taṁ vitakketi, yaṁ vitakketi taṁ papañceti, yaṁ papañceti tatonidānaṁ purisaṁ papañcasaññāsaṅkhā samudācaranti atītānāgatapaccuppannesu manoviññeyyesu dhammesu.
Dependent on the mind and |mental objects::thoughts, ideas, memories, emotions, intentions, perceptions, concepts, beliefs, mental images, or constructions—any mental phenomena that arises internally and can become an object of clinging, identity, projection, craving, or aversion [dhammā]|, |mind-consciousness::mental awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [manoviññāṇa]| arises; the meeting of the three is contact. Dependent on contact, there arises felt experience. What one feels, that one perceives; what one perceives, that one thinks about; what one thinks about, that one mentally proliferates. With what one has mentally proliferated as the source, perceptions and notions [born of] mental proliferation overwhelm a person with regard to past, future, and present mental objects cognizable through the mind.
So vatāvuso, cakkhusmiṁ sati rūpe sati cakkhuviññāṇe sati phassapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. Phassapaññattiyā sati vedanāpaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. Vedanāpaññattiyā sati saññāpaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. Saññāpaññattiyā sati vitakkapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. Vitakkapaññattiyā sati papañcasaññāsaṅkhāsamudācaraṇapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati.
When there is the eye, a form, and eye-consciousness, it is possible to point out |what is called::description of, concept of, designation of [paññatti]| contact. When there exists what is called contact, it is possible to point out what is called felt experience. When there exists what is called felt experience, it is possible to point out what is called perception. When there exists what is called perception, it is possible to point out what is called thought. When there exists what is called thought, it is possible to point out what is called being overwhelmed by perceptions and notions [born of] mental proliferation.
So vatāvuso, sotasmiṁ sati sadde sati …pe… ghānasmiṁ sati gandhe sati …pe… jivhāya sati rase sati …pe… kāyasmiṁ sati phoṭṭhabbe sati …pe… manasmiṁ sati dhamme sati manoviññāṇe sati phassapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. Phassapaññattiyā sati vedanāpaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. Vedanāpaññattiyā sati saññāpaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. Saññāpaññattiyā sati vitakkapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. Vitakkapaññattiyā sati papañcasaññāsaṅkhāsamudācaraṇapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati.
When there is the ear, a sound
So vatāvuso, cakkhusmiṁ asati rūpe asati cakkhuviññāṇe asati phassapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati. Phassapaññattiyā asati vedanāpaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati. Vedanāpaññattiyā asati saññāpaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati. Saññāpaññattiyā asati vitakkapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati. Vitakkapaññattiyā asati papañcasaññāsaṅkhāsamudācaraṇapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati.
When there is no eye, no form, and no eye-consciousness, it is not possible to point out what is called contact. When there does not exist what is called contact, it is not possible to point out what is called felt experience. When there does not exist what is called felt experience, it is not possible to point out what is called perception. When there does not exist what is called perception, it is not possible to point out what is called thought. When there does not exist what is called thought, it is not possible to point out what is called being overwhelmed by perceptions and notions [born of] mental proliferation.
So vatāvuso, sotasmiṁ asati sadde asati …pe… ghānasmiṁ asati gandhe asati …pe… jivhāya asati rase asati …pe… kāyasmiṁ asati phoṭṭhabbe asati …pe… manasmiṁ asati dhamme asati manoviññāṇe asati phassapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati. Phassapaññattiyā asati vedanāpaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati. Vedanāpaññattiyā asati saññāpaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati. Saññāpaññattiyā asati vitakkapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati. Vitakkapaññattiyā asati papañcasaññāsaṅkhāsamudācaraṇapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati.
When there is no ear, no sound
Yaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ esevanto rāgānusayānaṁ …pe… etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti, imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi. Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṁyeva upasaṅkamitvā etamatthaṁ paṭipuccheyyātha. Yathā vo bhagavā byākaroti tathā naṁ dhāreyyāthā”ti.
Friends, when the Blessed One rose from his seat and entered his dwelling after giving a summary in brief without explaining the meaning in detail, that is: ‘As to the source, bhikkhu, from which perceptions and notions [born of] mental proliferation overwhelm a person—if nothing is found there to delight in, welcome, and fixate on—just this is the end of the underlying tendency to desire,
Atha kho te bhikkhū āyasmato mahākaccānassa bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “yaṁ kho no, bhante, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti. Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ. Esevanto rāgānusayānaṁ …pe… etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti. Tesaṁ no, bhante, amhākaṁ acirapakkantassa bhagavato etadahosi: ‘idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: “yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti. Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ. Esevanto rāgānusayānaṁ, esevanto paṭighānusayānaṁ, esevanto diṭṭhānusayānaṁ, esevanto vicikicchānusayānaṁ, esevanto mānānusayānaṁ, esevanto bhavarāgānusayānaṁ, esevanto avijjānusayānaṁ, esevanto daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādānaṁ. Etthete pāpakā akusalā dhammā aparisesā nirujjhantī”ti. Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā’ti? Tesaṁ no, bhante, amhākaṁ etadahosi: ‘ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ, pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ, yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāmā’ti. Atha kho mayaṁ, bhante, yenāyasmā mahākaccāno tenupasaṅkamimha; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipucchimha. Tesaṁ no, bhante, āyasmatā mahākaccānena imehi ākārehi imehi padehi imehi byañjanehi attho vibhatto”ti.
Then those bhikkhus, having delighted and rejoiced in the Venerable Mahākaccāna’s words, rose from their seats and went to the Blessed One. Having drawn near, they paid homage to the Blessed One and sat down to one side. Seated to one side, the bhikkhus said to the Blessed One: “Venerable sir, when the Blessed One rose from his seat and entered his dwelling after giving a summary in brief without explaining the meaning in detail, that is: ‘As to the source, bhikkhu, from which perceptions and notions [born of] mental proliferation overwhelm a person—if nothing is found there to delight in, welcome, and fixate on—just this is the end of the underlying tendency to desire,
“Paṇḍito, bhikkhave, mahākaccāno; mahāpañño, bhikkhave, mahākaccāno. Mañcepi tumhe, bhikkhave, etamatthaṁ paṭipuccheyyātha, ahampi taṁ evamevaṁ byākareyyaṁ yathā taṁ mahākaccānena byākataṁ. Eso cevetassa attho. Evañca naṁ dhārethā”ti.
“The venerable Mahākaccāna is wise, bhikkhus; the venerable Mahākaccāna has great wisdom. If you had asked me about this matter, I too would have explained it in exactly the same way as it was explained by Mahākaccāna. Such is the meaning of that, and so you should remember it.”
Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: “seyyathāpi, bhante, puriso jighacchādubbalyapareto madhupiṇḍikaṁ adhigaccheyya, so yato yato sāyeyya, labhetheva sādurasaṁ asecanakaṁ.
When this was said, the venerable Ānanda said to the Blessed One: “Venerable sir, just as if a person exhausted by hunger and weakness came upon a |honey ball::sweet ball made of flour and honey [madhupiṇḍikā]|, wherever he would taste it, he would find a delicious unadulterated flavor.
Evameva kho, bhante, cetaso bhikkhu dabbajātiko, yato yato imassa dhammapariyāyassa paññāya atthaṁ upaparikkheyya, labhetheva attamanataṁ, labhetheva cetaso pasādaṁ. Ko nāmo ayaṁ, bhante, dhammapariyāyo”ti?
So too, venerable sir, any capable bhikkhu, wherever he might investigate with wisdom the meaning of this Dhamma discourse, would find |joyful satisfaction::delight, fulfillment [attamanatā]|, would gain |confidence::inspiration, faith, trust [pasāda]| of mind. Venerable sir, what is the name of this Dhamma discourse?”
“Tasmātiha tvaṁ, ānanda, imaṁ dhammapariyāyaṁ madhupiṇḍikapariyāyotveva naṁ dhārehī”ti.
“As to that, Ānanda, you may remember this Dhamma discourse as ‘The honey ball discourse.’”
Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.
The Blessed One said this. The venerable Ānanda was delighted and rejoiced in the Blessed One’s words.